it not more happy to saile with a crosse winde which offereth to turne men backe or to haue a pleasant gale which doth carry them with full course on sands or rocks which will cause their shipwracke They are most miserable who saile to hel with the pleasantest winde in a word the felicitie of the wicked being finally impenitent is like the happinesse of franked ware satted to the shambles for they thereby are fatted to eternall slaughter This may teach vs the true Vse 1 cause of all miseries viz. Sinne and how wee must remoue them by getting sinne remoued Say to some Why how came you thus What is the cause They will answere you euen as it pleased God Sir by course It is so with others as well as with vs. Alasse a man will not giue another a boxe on the eare without some cause God would not cast on vs these miseries were there not sinne prouoking him thereunto but many feele the fit and paine of sicknes who know not the cause of it Now to remoue griefe many will to Cardes Dice Company and so to remoue other euils they will seeke this outward thing and that neuer looking out nor thinking of Sinne But a man might as well looke to remooue a sicknesse caused by some matter impacted within him by going into another chamber putting on a cappe and such externall things which neuer come neere the cause of his disease These may like cold * Anodynes are such medicines as being applied astonish the disease and take away the paine thereof but remoue it not Anodynes bring vs a sleep and keepe vs from feeling our misery but they can neuer heale vs of them This also sheweth vnto Vse 2 vs what cause wee haue to take heede of sinne which draweth after it a taile of so many miseries we feele no hurt by it but who would carry a snake in his bosome because he did not yet feele it thrusting out the deadly sting It is wisdome to make sure in regard of all that may hurt vs though he that nourisheth sinne not repenting of the same is deadly stung therewith But looke as one hauing twenty diseases if he be fast a sleepe hee feeleth not one of them so is it with secure Sinners Lastly we may hence behold Vse 3 the comfortable estate of Saints well may the euills of this life make them afraid but they are worse afraide then they can bee hurt by them There is a great difference betweene two Snakes if the sting of the one be foorth and the other not for the former wee may play with it and haue it in our bosome and there is no danger in it Such are the afflictions of Gods children the sting is foorth of them Well may they through our weaknesse like Bugbares affright vs but surely they cannot hurt vs. QVEST. VI. 6. Q. IS Sinne such a filthy thing A. Yea it is the most filthy and loathsome thing in the world Here is further offered to our consideration the nature of sinne whose punishment is mentioned to bee so exceeding great The point is this That Sinne is the most filthy of all other things And so indeed it is and therefore is called Filthinesse it selfe 1 Cor. 7.1 and in sundry other places And it cannot be otherwise since it is nothing else but the corruption of the Soule now deuoid of the life of God The beauty of a humane body is great but when the Soule hath left it what is more lothsome then the corruption of it when now it is a dead carcase Thus the beauty of the Spirit was admirable while it liued the life of God in Knowledge righteousnesse and holines but when God hath forsaken it who is the Soule of our soules no further in lightning or sanctifying it there entreth all kinde of sin as a spirituall corruption being in comparison of all other things most detestable * Corruptio optimi est pessima The more excellent the thing is the worse is the corruption thereof Againe in matters naturall and morall there is nothing filthy and loathsome in any regard but that the same is in sinne by proportion Nakednes is shamefull Sinne is a spirituall nakednesse Some diseases are filthy as the Leprosie Sinne is a spirituall Leprosie Lamenesse is a deformity so is crookednes Sinne is a lamenesse deprauing all spirituall motion and a spirituall crookednes Blacknes is foule and fearefull Sinne beares the blacke Image of the Deuill the Authour thereof Wee count excrements comming out of the draught filthy yet they defile not a man but Sinne that commeth out of the Soule doth pollute him We count dunghills and smelling puddles filthy but sinne casts foorth so filthy a sauor as it were in the nostrills of God that hee could not smell a sauour of rest till it was remoued by that sweete incense of Christs death who to that ende offered himselfe a Sacrifice of sweet smelling sauour vnto God Eph. 5.2 What filthy Creatures haue any filthy properties but they are in sinne proportionably Hence sinners are compared to dogges and swine the filthiest Creatures What morall vices are most filthy Drunkenesse those filthinesses not to be named Sinne is a spirituall drunkenesse and a turning from the chast loue of God to the loue of euery base thing Vse 1 First this sheweth what they are growne vnto who sticke not to glory of their shame Men hide not theiâ— sinnes but are come to Sodomlike impudency Some proud Peacocks vaunt in prancking themselues some thinke their fury a thing becomming them well Some esteeme it as a thing praise-worthy when they can vse their wit and tongue to derision and to the circumuenting of others Some are of that minde when they can prodigally flie out and make light of all others that then they are jolly men Some are as proud of the vanitie and curiosity of their mind as if the quintessence of wit consisted therein The Moores because blacknes is naturall to them count their blacke hue beautifull Children are not ashamed and Mad-men glory of their nakednesse thus it is with Sinners in conceiuing of their spirituall deformity Vse 2 Secondly this should teach vs to labour to purge out sinne to cleanse our selues from it as a thing filthy and abhominable Wee would not suffer spots in our face nor lint or other soile on our clothes surely we cannot make cleane any thing but wee may thence take the rise of this thought How carefull wee ought to be to cleanse our heart We would not haue any naturall infirmities which are vnseemely or filthy as wrie mouthes foule breathes lamenesse or halting in our gate c. but a tongue speaking peruersly rotten speach crooked walking from Gods Law and the direction thereof are farre more vncomely then the other as the sense doth ioy to be vnited to an obiect pleasing and well proportioned vnto it so it is auerse and doth flie from those that are otherwise If wee go by a soule
chase away the cold and make it become fiery So death and sinne assaulting that person who was naturally and essentially life and holinesse they could not but be a 1 Cor. 15 54. swallowed vp in victory Thâ— stronger will preuaile againâ—â— the weaker Man hee must be as foâ—â— many other reasons so thâ— hee might haue right to râ—deeme vs. As in the old Tâ—stament b Leu. 25.25.48.49 Ruth 4.4 none had right 〈◊〉 redeeming any that wâ—â— falne but he that was of thâ— kindred of the deceased 〈◊〉 our Redeemer doth partaâ—â— in flesh and bloud with vs that hee thus becommingâ— neere kinsman hee migâ—â— haue right to worke our râ—demption and the qualification of his Person is madâ— the ground-worke of oâ—â— reconciliation insuing Thaâ— looke as great Kingdome diuided they will let the son and Heire of the one marry with the Daughter of the other and thus make a happie way for their reconcilement So the kingdome of heauen and men vpon earth being disunited it pleased the Father that his owne Sonne should by an indissoluble marriage of personall vnion ioyne himselfe into our Nature that by that meanes he might make way for the happy reconcilement of vs with himselfe First hence wee may see Vse 1 the great grace of God to vs whom he hath redeemed by Christ for whose sake hee was incarnate had he suffered his Sonne to haue taken that nature of our soules it had beene much but to assume that part of vs which we haue common with the bruite beast it was a most exceeding grace Kings in earth may grace some Familie and kindred in their kingdomes greatly by influence of their fauour by honouring them for nobilitie and honour is but the word of a Prince by bestowing reuenues and treasure on them and by calling them to authority But if a King should thinke this too little hee could doe no greater thing then to ioine himselfe iâ— marriage with some of that house For by this meanes hee should giue himselfe to them all in that one whom he had made one with himselfe Thus for the great God our Sauiour to shew fauour in communicating his Graces with vs is much but thus to bestow himselfe vpon vs is such grace as passeth all vnderstanding Secondly we see how we Vse 2 may come to finde God when wee would speake to him in prayer Wee must fixe that eye of Faith on this humane Nature of Christ in which the God-head doth dwell bodily that is personally and there speake as to our God For looke as when I see the body of a man there I know his spirit or reasonable Soule is also and therefore I speake to his vnderstanding when and where I see his body because they are not seuered So in like manner viewing by Faith that humane nature now glorious in heauen I there speake to the great God because I know hee is there personally vnited Vse 3 Hath God taken our nature to him Let vs then seeke to be made Partakers of the diuine nature I meane these diuine created qualities whereby we represent God Hee did to no other end condescend thus low as to take our nature but that he might thus lift vs vp to be partakers of his glory If the Prince should match in some meane familie of his Subiects and aske them nothing but that they would come to the Court and bee partakers of his glory Israel and Iosephes brethren went not vp to Aegypt more willingly then men would hearken to such an inuitement But the Sonne of God combining himselfe to vs doth no other thing â—hen inuite vs daily to partake in his glory but wee â—â—â—e a deafe eare to the â—â—ace offered Obserue further that Obser 2 Christ answered the Law for vs therefore is said to be made vnder the Law that hee might redeeme vs from the curse of it Gal. â— 4.5 to which we were subiect For Christ is not onely a Mediator who intreateth for vs but a surety also as Iudah did not only intreat for Beniamin Gen. 44.32.33 but did offer himselfe surety for him and Paul did not onely intreate for Onesimus Phile. 18. but vndertooke likewise as suretie to answere for him Where note against the Papists that the efficacie of his Mediatorship floweth from his suretishippe hee vndertaketh Now sureties wee know doe make themselues liable to answere the debt of those for whom they stand bound So Christ our surety did vndertake to answere whatsoeuer the Law could charge vs with and to discharge the penalty of it to the vtmost farthing Vse 1 Wherefore we see what a comfort this is to vs who are Christs If we did owe a hundreth pounds to know it were discharged would lighten and cheare vs but to know that Christ hath taken on him all our sinnes and borne the curse belonging to them this would much more refresh vs. Secondly Let vs all reâ—â—t Vse 2 to Christ Should Banâ—â—rupts heare of any that would answere their Crediâ—â—â—s for them they would quickly resort to him how much more shouldst thou who hast beene a Swearer vsed cursed banning and raiâ—â—ng speech who hast lied â—â—â—lne beene rebellious to thy Gouernours beene prophanely carelesse of all godâ—â—nesse drunke in sinne like water how much more shouldest thou resort to this Mediator and surety who will answere the debt of those that come to him by faith yea if any thing trouble vs who are Christs turne it ouer to him to answere for euen as women vnder couert-baron haue their Husbands to answer for them all suites that can bee commenced against them so haue wee Christ our Husband let vs then flee to him Obser 3 Obserue lastly that Christ hath satisfied Gods justice in our behalfe Gods reuenging iustice being stirred vp by mans sinne God did in the sacrifice that Christ offered smell a sauour of rest Gen. 8.21 and was pacified and contented This doth follow on the former for looke as a Creditor when he is paide that which is owing to him he then is at rest and hath that hee would haue so when Christ our Surety had paid as it were to Gods Iustice that punishment of the Law in which we stood indebted Gods reuenging Iustice is at rest holding it selfe contented If you doe one wrong pay him that which may counteruaile the wrong and hee is satisfied Thus wee by breaking the Ordinances of Gods iustice did wrong despising and dishonoring him whose appointment we transgressed but when we present to him in our selues or in our Suretie a condigne punishment vndergone in regard of that transgression then by due suffering we repay that honour of his which wee had violated by our vndutifull transgressing This was necessary for though God loued vs yet would hee not let the influence of his grace appeare in doing vs any good till first justice receiued contentment Gods iustice had put in a caution against vs God therefore willing to glorifie his grace yet not with any
and is a thing quite aboue the capacity of our nature so farre it is from being due to vs. 2. A gift must be profitable to the receiuer for else it were a giftlesse gift to giue me that which is not good in it selfe or cannot any way be good to mee But what is so profitable as faith which obtaineth through Christ all things good for vs. Mat. 15.28 Great is thy Faith be it to thee as thou wilt Wherefore let vs keepe Vse 1 this carefully it is a jewell of Gods owne bestowing on vs. Should some great personage bestow some great gift on vs for their sake we would haue it in account keepe it carefully we would not leaue it about loosly nor let it go abroad lightly Let vs looke to our Faith accordingly We see secondly how we Vse 2 are bound to God in thankefulnesse Thankefulnes for grace causeth increase of it Euery one delighteth to sow in that ground which returneth the seede with aduantage We see lastly whither to Vse 3 seeke for increase euen to the first fountaine Heb. 12.2 The second thing to bee obserued is who is the principall worker of Faith viz. The Spirit of God Hence a 2 Cor. 4.13 we are said to receiue the Spirit of Faith that is the holy Ghost in and through this gift of faith which hee worketh and continueth in vs. b Gal. 3.2 We receiue the Spirit of promise through faith For it is not with the Spirit and his gifts as with the body of the sunne and his light the one whereof is absent from the other but where euer the gift is there the Spirit is as well to continue it in being as first to begin it c Eph. 1.19 20. The same power which raised Christ from the dead is said to raise vs vp to beleeue If a man should want a bodily eye or hand from his birth no lesse power could worke it then the almighty power of God Who then but his Spirit can giue vs this hand of faith which reacheth to heauen this eye doth see the things within the veyle that concerne our peace Wee must not thinke that Faith is such a knowledge whereof there are seedes in our nature out of which by meere outward teaching we may be brought to beleefe for then should faith be naturall as all other things are which our nature can attaine to with outward helps If not the word Obiect but Gods almighty power worketh it then either this spirituall almighty power is euerywhere to worke it and then all that heare shal be brought to beleeue or the word is but a dead letter without the Spirit which is preached to such who remaine in vnbeleefe or more briefly that word which hath not with it that power of the Spirit which almightily worketh beleefe that is a dead letter it is not a quickening word but the word of the Gospell preached to such as abide in vnbeleefe hath not with it this power of the Spirit therefore it is a dead letter and therefore it is no quickening Ministery which is sent to them Answ Answ The first part is false and so the conclusion inferred so farre as it concludeth the ministery of the Gospel to be to vnbeleeuers a dead letter For it presupposeth this error that a word cannot be spirituall liuely and of efficacie further then it hath conuerting vertue whereas to conuince the thoughts and to reproue sin are effects of the Spirit and argue a liuing piercing word In regard of the latter thing inferred that it is not a quickning conuerting word to the impenitent and vnbeleeuers it is true For it is said so from the effect it hath in the faithful toward whom this power is alwaies put foorth not that all are quickned by it but because all who are quickened come by force of it to receiue this quickening Wherefore let vs not Vse 1 thinke sleightly of so great a worke as is the bringing vs to beleeue When we read that such a man and such a man borne blinde had their eyes opened O wee thinke of the wonderfull power of God but when the eyes of our minde are opened wee raise not our hearts to any such obseruation Vse 2 Againe To get faith wrought and increased let vs cry to God for his Spirit had we Prophets as good as Gad and Nathan without this we should see no increase Lastly that the word is Gods instrument to beget Faith The a Rom. 1.16 Gospell is the power of God to saluation the powerfull instrument of God b Rom. 10.14 How can they beleeue without hearing the word can doe nothing without Gods Spirit but his Spirit will not ordinarily doe any thing without the word neither is it possible to beleeue without Gods word it being both the meane whereby we beleeue and the subiect matter of our beleefe A man may see without light or colour heare without eare or sound as possibly as beleeue without a word from God For when faith is a perswasion touching the good will of God to vs in Christ how can wee be perswaded touching his gracious pleasure till hee declare the same by his word No man can certainely know that another will doe this or that for him till he haue his word or promise to that effect no more could we euer know that God would forgiue our sinnes and shew vs mercy should he not by his word signifie the same Neitheir is it to be passed ouer that he saith The preaching of the word begetteth faith For though a seede hath a power to bring forth fruite yet it doth not put forth this power till it bee sowne and though a net hath abilitie to take fish yet it doth not this till it bee spread and cast foorth so it is in the Gospell which is the seede and net of God whereby hee begetteth and taketh soules Vse Wherefore such ignorant persons as know nothing of Gods word and yet haue a strong beleefe the truth is they are full of groundlesse presumption Would not all men laugh at one who should perswade himselfe that such a man would giue him twentie pounds a yeer when yet he cannot say that euer he heard any inckling of such a matter from his mouth by himselfe or by any other from him But are not these much worse who beleeue strongly that God will giue them the patrimonie of his heauenly Kingdome though they cannot tell any sillable of his word and promise which soundeth that way Againe we see that those men who care not for the word haue no faith True faith is begotten and continually nourished by the word cannot bee without it it is the aâ—re in which it breatheth What say some shall none be saued but these Sermon-men May vve not pray and read at home as good things vvho are vvorse than these vvho heare most They loue to heare themselues speake but vvho can see any thing they talke of These gruntling Svvine neuer had sparke of
doth worke without it selfe in the whole man in whom it is as fire hath an inward effect which within it selfe it exerciseth as burning It hath effects externe without it selfe in other things it doth harden clay soften waxe and drie things moist Thus our faith it doth incite the soule to rest on God to seeke increase of faith to resist vnbeleefe euen as it hath confidence in it these essentially flow from it as burning is an effect which proceedeth euen from the essence of fire which is an Element hauing heat in it but this effect the Catechisme here chuseth not as being lesse perspicuous though all true Beleeuers finde it by good experience There are then other more externe effects which faith doth worke out of it selfe in all true Beleeuers First it doth worke repentance for the nature of faith being to apprehend the loue of God this once felt of the heart maketh it grieue that it hath sinned against so louing a God Hauing stirred vp repentant sorrow it doth a Act. 15.9 purifie the heart for looke as a wilde griffe ingraffed in a kindly stocke commeth to haue the nature changed so faith setting vs into Christ though by nature wee are wilde Oliue branches yet we by grace of Christ come to be altered It gouerneth the whole man making vs doe the things in obedience which God hath commaunded making vs waite on God in aduersitie b Esa 28.16 without making hast as the bodily foote stirreth not but with direction of the eye so no grace moueth but this eye of faith hath some precedencie in guiding of it indeede as from a roote the body branches and fruite in the tree doe proceed so from faith as a roote all the sanctifying graces of the spirit and all the fruits of the spirit which grow out of them do proceede Finally it causeth peace and quieteth the heart for it bringeth the soule an acquittance and Quietus est from all the sinnes thereof and ioy likewise c 1 Pet. 1.8 vnspeakeable and glorious for it doth see it selfe to finde in Christ infinite treasure Look then as a good tree is known if it haue on it good fruite so is faith if it be accompanied with these fruites but chiefely if it haue growing out of it the fruite of repentance Thus then we see how we may try and proue our faith Vse O we are carefull if we take an Angell we will rubbe it ring it send and weigh it we would not be deceiued any way in it not so much as to haue it washed or clipped The Lord make vs as circumspect in this matter where our danger is greater by how much the thing it selfe is more precious QVEST. III. 3. Q. HOw doth that appeare A. Because wheresoeuer Gods Spirit worketh true faith there hee worketh repentance also Luk. 19.8.9 Acts 15.9 These two are coupled together d Mar. 1.15 Repent and Beleeue the Gospell yea the one of them is the cause of the other Now where I see the one of things necessarily combined there I know the other is also as in a liuing body it hath necessarily conioyned with it a liuing soule where then I see the one viz. any body aliue there I know is the other Smoake can neither be raised nor continued without some fire where then I see smoake there I know fire is also though it is not alwaies conspicuous thus it is in repentance which is the smoake of a beleeuing soule in which faith is not yet come to blaze forth in Christian reioycing But it is a great question Obiect whether of these is former for the Scripture setteth Repentance before Faith and maketh it to go before remission of sinne Act. 5.31 Christ is the Lord and King to giue Repentance and remission of sinne to his Israel Now what euer is in nature before remission of sinne is before Faith also for faith and pardon are so immediately linked together that what is before the one is before the other also Answ For answere whereto we must know that there is a legall Repentance to which men may bee exhorted which is a worke of the Spirit of bondage and this doth go before faith For euen as a sience must bee broken off and cut off from the old stocke before it can bee ingraffed in a new so must a Sinner be cut off from the old Adam by this worke of the Law before hee can be by faith set into Christ the second Adam This Repentance Austin compared to the needle which made way for the threed of the Gospell for the word of Faith to come in after it this doth plow vp the heart before the seede of faith can bee fitly sowne in it If then wee vnderstand Repent and Beleeue of this repentance we yeeld it precedencie There is also a Repentance which is a griefe for sinne offending God rising from the loue of God and this it is likely to be that Repentance which the Gospell calleth for but it doth set it first because it is more manifest then the other not because it is in nature before the other There is an order of generation there is also an order of manifestation in which things are made manifest Rom. 10 9. If one confesse with his mouth and beleeue with his heart Confession last in order of nature is put before the other for because we haue the Spirit of faith therefore wee speake and confesse as Paul saith 2 Cor. 4.13 Quest Quest But why is Repentance required to the forgiunesse of sinne Answ Answ It is required not so much to the being of it as the manifest declaration of it in my conscience Things are said to bee when now they are manifestly declared thus remission of sinne which is the vvombe as it vvere of faith is manifestly novv brought to light vpon repentance and therefore it is said repent and so euen in thy ovvne experience manifest the remission of thy sinnes The summe is that faith is alvvay in nature before Repentance though we long trauerse the exercise of a broken spirit before wee can feele our selues perswaded that our sinnes are pardoned that as wee see the lightning first before wee heare the cracke and wee see the blossome first before we see the bud though in order of nature these last are first so wee see our selues to be in sorrow before wee can feele our selues to haue faith and to haue receiued forgiuenes though these in nature were before which may bee thus cleered None can greeue at sinne as it is offensiue to his God till he loue his God none can loue God till hee haue apprehended Gods loue to him no man can apprehend God as reconciled and louing to him till hee hath faith therefore none can greeue for sinne as it is offensiue to God till he first hath faith Vse Let vs then hence learne to assure our consciences that they haue truely beleeued haue they sorrowed with godly sorrow for sin and shall wee
that wee had in commaund to doe or by so doing it that wee faile in circumstance This last branch is or diuers considerations for the manner of performance sometimes is such as doth change the kinde and make that a sinne to him who so doth it which might haue beene a gratefull obedience Hos 1.4 Thus Iehu in killing Ahab and his Posterity propounding priuate regnancie committed the sin of murther which else had beene an acte of Obedience and Iustice Sometimes it is such as doth not change the kind of it turning it to sinne but hindereth the perfection of it and maketh it sinnefull thus doth the circumstantiall swaruings whereby our best actions are defiled The word in Hebrew which noteth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne is deriued of a word that signifieth the missing of a marke Now a man may misse the marke three waies By shoting ouer it By being short of it By shoting about it but wide either on the right hand or on the left So may we by as many waies swerue from the Law which should be as a marke in our eye either by going beyond that which is commanded in it as in sinnes of Commission or by comming short as in sinne of Omission or by being wide when we are about the thing commanded but so that wee are wide in regard of the circumstance of that straightnesse or integritie that should bee in our actions Vse Let vs therefore take notice how many waies wee breake Gods Law The Law of Sinne sometime carying vs to that which is euill the defect that is in vs making vs to omit good duties and grace and sinne being so intermedled and the one so lusting against the other that wee cannot perfect things as we would Many account it a sin to lye and steale c. but not to repent or not to beleeue or not to giue all diligence to make their Calling and Election sure or not to get Knowledge they cannot see to be sinnes being but the omitting of things commanded To be improfitable in doing nothing this way is not deemed blame-worthy I hope say many I doe no hurt I pray God I neuer doe worse He were an euill Seruant who taking a stoole should sit still and let his worke lie vndone though he had no other fault So many if they should neuer go to Church and serue GOD or say Prayers c. they would thinke it a sinne but to haue their hearts farre from God to doe those things without reuerence they see not this to be sinnefull Nay if the thing they doe be lawfull let them vse it neuer so intemperately they thinke they sinne not nor should not bee rebuked Let them make a trade and vocation of Pastime why they hope God allowes recreation So many if they speake this or that which is true though without wisedome and loue they thinke they may doe it Neuer remembring that good stuffe may bee marred in the making Good things may be so performed that they shall become Sinnes and sinnefull actions QVEST. V. 5. Q. WHat are the punishmentes of Sinne A. All miseries of this life death in the end hell euer after Looke as it is with men if they turne themselues from this aspectable light they are foorthwith inuironed with darkenesse So man turning away by his sinne from God the Father of lights from whence euery good gift commeth he cannot but be forthwith in outward and inward darknesse in all kinde of misery Three kindes or degrees are here set downe The 1. in this life The 2. in death The 3. after death To branch the first would make a Treatise Our soules are dead in ignorance and lust so that they haue in them a seede apt to bring forth euery sinne Our bodies haue mortality as a worme corrupting them Our conditions are exposed to a thousand vanities and wearisome courses and these are but the beginnings of euill In death soule and body being diuorced the soule is kept in chaines of darknes feare and despaire expecting iudgement to come In the day of iudgement our bodies reunited with their soules shall ioyntly be sentenced and feele executed vpon them the full wrath of God which is a consuming fire should wee not by sound faith and repentance preuent those eternall woes Looke as Malefactors are first followed with Hue and cry then taken and committed and kept till the appointed time of Assise and lastly are sentenced and executed So God first in and during this life followes and pursues Sinners with these lighter euils as it were with Hue and Cries ringing in their eares at length by death he apprehends them and keepes them in that darke custodie of damned Spirits the Deuill being as a Iaylor vnto God and in the end when Christ shall come to iudge the quicke and the dead hee shall then take the impenitent and cast them soule and body into inquenchable torment Obiect What are all miseries of this life punishments of Sinne Answ They are being absolutely considered no better but this respect is changed to those that are in Christ They are no more punishments of reuenging Iustice requiring satisfaction but chastisements of fatherly iustice which seeketh this way the exaltation of his children If a Iudge whip a Stripling vnder the age of thirteen and saue him from the gallowes to satisfie the Law for his offence past it is one thing If a Father whip his sonne if hee take him pilfering to keepe him from falling into the like and from comming into danger of the Law this is another thing Two things may be one in nature and differ in respects Two stones may be both alike for the substance of them yet the one may haue a respect to distinguish one mans land from anothers as bound stones doe which the other hath not Thus sicknesse pouerty and disgrace common to the wicked and godly consider them in their being they are alike but the one haue a respect of a iust condemnation inflicted by Gods reuenging iustice for the satisfying of it which the others haue not For Christ hath put himselfe betwixt Gods Iustice and all them that are in him Rom. 8.1 Gal. 3.13 So that there is no condemnation or curse but he hath borne it in their behalfe Obiect Obiect If all miseries in this life belong as punishments to sinne how is it that many Sinners liue so happily exempt from miseries Answ Answ All is not gold that glisters nor is euery estate state happy that seemes happy To be held in dangerous snares is no point of happinesse Psal 69.22 but the Table and by proportion the wealth strength and honour of the wicked are snares Euen as poysons some kill with griping torments some cast into a sleepe and make men laugh till they fall downe dead So the curse of God killeth some with dolorous torment going before in this life some it so affecteth that they go in sweete sleepes laughing till they fall into destruction Whether is
f Ioh. 14.30 not finde ought in him these the Gospell at large mentioneth Christ did not take what he liked and leaue at his pleasure but obeyed all the will of God For looke as it is in the body of man which is so compact and knit together that you cannot wound one part but the whole man is wounded so the righteousnes of the Law is so combined that he who breaketh one of them doth violate the whole frame and becommeth guilty of the whole Law g Iam. 2.10 as the Apostle Iames speaketh Yea further it is to be marked that he did not onely submit to the morall duties of Gods law which in innocencie should haue bin practised but to other also yea to ceremoniall obseruances to which man as now sinfull onely was obliged euen as he suffered the euills which did befall our natures now being sinfull themselues being such as had no sinne in them that looke what is recorded of the most generous Captaines viz. That they would worke with their common souldiers fellow and fellow like in the homeliest things they set their hands to that is apparant in our Chieftaine who doth like to one of vs sinfull men set himselfe to worke in obeying euery thing wherein we were to obey As when great Persons wil shew loue they lay aside state and forget circumstances of inequalitie toward those with whō they meane to be most affable and louing Secondly He did obey God with his whole man with his vnderstanding will affections as well as his outward man With what zeale of spirit did hee cast those Merchants out of the Temple Ioh. 2.17 For looke as a beautifull picture which hath no spirit nor life in it is but a shadow without the substance of that it resembleth so a doing the worke commanded in the Law with the outward man if the heart spirit bee not looking to God intending his honour reporting their loue and dutie to him it is but an outward forme of godlines and iustice wanting the life and inward power which God requireth he is a Spirit and his Law is spirituall giuen not as man 's to the outward man only but principally to the soule and conscience Thirdly Christs obedience was to the end For he gaue vp the ghost in loue to God and man greater then the iustice of the Law could require it is in obeying the Law as in running a race if one hold not out to the goale all is nothing the price is not receiued so should one walke a great while in the course of obedience but not perseuere vnto the end it were in vaine not such as the perfection of the law required Seeing then it is thus that Vse 1 Christ as the Law is a rule of righteousnesse hath performed it exactly yea gone in degree beyond all it could command for it doth bid vs onely loue our neighbour as our selues let vs see whither we must looke when we detest our owne imperfection euen to the righteousnes wherwith Christ obeyed in our behalfe Let vs renounce our owne righteousnes as a menstruous rag that wee may be found clothed with Christs that righteousnesse which is through faith on him For it was the will of Christ to performe not onely a bare satisfaction but also a most gratefull obedience that so he might both remoue from vs the filthy couering of our sinne and also cloth vs with a rich robe of vnspotted righteousnes Vse 2 This doth shew vs God the sonnes exceeding loue to vs if when we are absent one doth take our cause and doe ought for vs which we in our persons should haue performed wee count our selues much beholding to them especially if they doe it from their voluntary disposition vnspoken to by vs. Loe Christ our Sauiour hath put himselfe in our roomes and done all that worke for vs which wee in person should haue wrought that we might be declared righteous to the receiuing of eternall life QVEST. VI. 6. Q. WHat benefit haue wee by his death and sufferings Answ Deliuerance from sinne and the punishment thereof We haue deliuerance from sinne by all Christs sufferings after some sort but not alike principally by those before his death and those in which more properly his passion consisteth Those former sufferings as they taught Christ patience experimentally fitted him to bee a compassionate high Priest had in them example for our instruction so were they accessory ministring to that further more principall satisfactory suffering of his death and passion Looke as if an English-man were held prisoner in France who could not bee released but on such a ransome tendred and the good will of the Gouernours obtained say some of his Countreymen would worke his enlargement he doth addresse himselfe for France he liueth there submitting himselfe to the lawes of them amongst whom for the time hee abideth he beareth many grieuances in a country wherein he is not knowne hee moueth with humble petition the Gouernors and offereth satisfaction finally he doth pay that penaltie or price of redemption imposed in this example this man may be said to be set free by all this suffered for him but not equally by all principally by discharging the ransome imposed by the other as by sufferings accessory and ministring to some other more principall Thus Christ he tooke our nature came from heauen and dwelt amongst vs in that tabernacle of flesh hee yeelded himselfe subiect to our fashions and lawes as it were he did beare indignities and iniuries from the world who knew him not he at length tendred that satisfactory passion to God his Father for vs and preuailed with his grace for the bestowing of all good things on vs. The suffering then of death hath an eminencie aboue all other in the remouing of sin and punishment from vs. Looke as it was in the shadow the faithfull of the old Testament they did as in a Sacrament receiue deliuerance from their sinne by the death of their sinne-offering so is it here with vs. Christ becomming our sacrifice for sinnes taking them on him to beare them and doe them away in our behalfe his offering vp commeth to quit vs from the guilt of them No wonder for if a suretie discharge a debt in our behalfe we stand no longer bound to it thus our Sauiour in his death answering the vtmost farthing nay performing a suffering of infinit more dignity then vindicatiue iustice could haue required the grace of God doth set vs free most iustly hence Christ is said to haue cancelled Col. 2.14 whatsoeuer hand-writing was against vs whether that of the Ceremoniall law as it testified our guilt or that inward testification of our consciences For looke as they who haue now paid a debt in behalfe of any they call in all specialties witnessing the debt which now they haue answered and deface and cancell them that naught may euer bee claimed by them thus did our Sauiour so that in his death we may
vse that m 1 Pet. 3.21 interrogatory of a good conscience and say n Rom. 8.33 34. Who shall lay any thing to our charge it is Christ that is dead c. To consider this more particularly Christs death doth free vs first from the guilt of sinne Secondly from the spot or power of it in vs. Thirdly from all other punishment The guilt of sinne is a propertie in it binding vs to pay condigne punishment to the iustice of God This punishment therefore borne of Christ and presented by him for vs it cannot be but that our bond to beare it should be dissolued or that iustice might require againe a thing already discharged Secondly our blot of sin that life of the old Serpent that liuing death of soules is remoued For Christs death must not be considered onely as an exemplarie cause working mortification of sin or as a morall cause by way of meditation but as hauing force obtained by it and issuing out of it which doth by litle and litle abolish sinne euen the spirit which doth mortifie the deeds of the flesh both fruits and roots of corruption Looke as Adam dying a naturall death did kill this naturall life in vs all first making it mortall so as it necessarily must die then at length causing death it selfe so doth the death of this second Adam worke the death of sinne first wounding it in vs with mortalitie such as will bring it certainely to death then vtterly dissoluing it in the end Thirdly and lastly Christs death doth free vs from all other miseries for the cause which did breed and continue these taken away they must needs likewise bee remoued Take away the cause of a sicknes you make the painfull distempers which follow vpon it cease also Discharge once the debt for him who lieth in the Counter and all with one worke you free him from prison and many other greeuances to which by reason of his debt he was held subiect But it may be here obiected Obiect If wee be thus freed from sinne and punishment why are we still in and vnder them Ans Rome was not built in one day Answ because great things are not begun and finished all at once Things are said to bee done when they are so begun that they will certainly bee accomplished in their time Wee are therefore said to be dead in the first Adam because though we liue and see nothing for a time but that we are aliue and aliue like yet that mortalitie is in vs vvhich vvill like a vvorme neuer cease to fret and corrupt vs till vvee come to death it selfe If one hath so vvounded a man that he dye vvithin a yeare and a day vvee say he hath slaine him because hee hath so vvounded him that he vvill certainely dye thus our sin is taken avvay in Christ it being so vvounded that in the end it shall certainly be quite abolished Obiect But hovv is it that vvee die are vve deliuered from that Answ Yea vve are inasmuch as that spirit is in vs vvhich shall at length quicken our mortall bodies Further there is a double deliuering one vvhich keepeth vs from prouing and tasting a thing that is euill another from being hurt and ouercome of it We are not deliuered from death in the first kind but in the second And thus Christ himselfe a Heb. 5.7 is said to haue beene heard and deliuered from that hee feared not that hee did not taste death but in that he vvas not ouercome or hurt by it Wherefore let vs hold to Vse 1 this death euen as the anchor of our soules Let vs looke to Christ lifted vp on his Crosse that vve may find deliuerance from all the stings of sinne and death and other miseries b 1 Kin. 1.50 2.28 as malefactors vnder the Lavv vsed to flie to the hornes of the Altar so let vs all flie to this blessed death c Heb. 12.14 vvhich speaketh better things then the blood of Abel vvhich cryed for reuenge Againe this should encourage vs against death that our Sauiour hath so endured it that he hath taken the sting out of it and freed vs from the feare of it If a sicke body should be afraid to drinke of any thing yet if his Physitian should begin hee would not be afraid to drinke after him Christ hath tasted death and drunke the dregs of it that nothing might remaine for vs but that which is holesome QVEST. VII 7. Q. WHat benefit comes by his righteousnesse and obedience A. The fauour of GOD and eternall happinesse are obtained for vs. A perfect Sauiour must not onely deliuer vs from euill but put vs into a secure possession of all good For blessednesse cannot stand in that good which being here to day may be lost to morrow Christ therefore hath not onely by his suffering deliuered vs from euill but by that voluntary and most gratefull obedience which in suffering he shewed hee hath obtained from the grace of God to account vs and iudge vs in him righteous to life eternall Wee must not thinke Christs sufferings like the sufferings of the damned ones to bee meerely satisfactorie to iustice and to haue no other respect in them no it is a most pleasing obedience which may challenge by couenant all good for vs such an obedience in which was shewed the greatest loue to God and to man that can be comprehended yea the knowledge of it passeth all knowledge Eph. 3.19 Now that which wee get by this obedience is first Gods grace or fauour forgiuing sinne reckoning vs righteous to life Secondly Actuall donation of life it selfe For fauour here is not to bee conceiued of Gods first loue as if hee before haâ—ed vs he was indeed angry with vs but he so loued vs as that he gaue Christ for vs Ioh. 3.16 It is meant therefore of the manifestation or influence of his fauour in conferring â—eally on vs the benefits of iustification and life The sunne of Gods loue was eclipsed till Christs loue towards vs in whom the ioyfull Epiphanie of it began was declared Though God doe iustifie vs out of grace yet his sentence is according to truth and if he pronounce vs iust to the receiuing of life wee must haue some righteousnesse iustifying vs. This cannot be any imperfect righteousnesse in part sinnefull much lesse can he iustifie vs hauing no righteousnesse as a foundation to his sentence therefore it must be a perfect one such we haue none but Christs herein he is an Antitype to that first Adam euen as Iacob now clothed with his eldest brothers apparell did get the blessing so is it with vs hauing put on Christ and his obedience which in effectuall calling wee doe through faith then the Lord doth giue vs the blessing If one doe for mee any such peice of worke which by agreement hath due to it any wages or reward vpon the worke done in my name I haue title to demaund the reward
couenanted thus it is Christ hauing done that righteousnesse performed that obedience on which God couenanted to giue vs life and all good things we vpon this performed for vs may claime from grace which promised it life euerlasting Obiect Obiect But how can one be iust by the righteousnes which is anothers more then wise with the wisedom another hath If a Blackmoore were clad in white would his apparell without him change his hew To driue out one wedge with another Answ how can wee be truely made sinnefull in Adams sinne Secondly I say this righteousnesse is not to be accounted as a forraine thing altogether without vs as the clothes are to the body but it is the righteousnesse of the head of vs with whom wee haue most neere coniunction May not the whole body bee lightsome with that light which is in the eye and head only not in the body Christ saith it may Mat. 6.22 so may we with that righteousnesse which is in Christ our head True they will say if wee were naturally one As if our spirituall coniunction were inferiour to the other Againe as we may be made one with Christ we may be righteous with his righteousnesse the manner of communion may be extended as farre as the vnion but though not naturally yet in fictione iuris as they speake in account of the Law we may be one truely with Christ as man and wife aâ—â— one person in law therefore legally or in estimation of the law wee may be one with Christ and by consequent in Gods account iudging in that Court of Chancerie as it were wee may be iust with Christs iustice which is as much as we vrge Let vs then array our selues Vse with the obedience of Christ and looke vp boldly to God cloathed in it this is no scant short garment but a large robe big enough for vs all as the light of one sinne is enough for another world to see by could they be created and set before it as one voice serueth euery eare within the hearing so this righteousnesse will bee enough to all the multitude of vs who shall beleeue on it QVEST. VIII 8. Q. HOw shall a man finde helpe A. Onely by a true faith on him Two things are here to be marked 1. That wee are saued by faith which is described from the propertie of true faith and person about whom it is occupied viZ. Christ on him but of these hereafter in the next answers 2. Marke that by faith only we obtaine saluation The Scripture teacheth euery where that through faith on Christ we get both forgiuenesse of sinne and life euerlasting a Act. 16.30.31 What shall wee do that we may be saued This answereth the question beleeue The reason is wee cannot haue any benefit by Christ till he be vnited with vs now he commeth to be vnited with vs by beliefe To open these two things which vnfold and proue the point of Catechisme in â—and meate though it haue a force to nourish Medicine though it bee able to heale rayment though it can both adorne and defend the body against the iniurie of aire wealth though it can make rich yet meat cannot refresh me till I eate it and after a sort incorporate it with mee no salue will heale me till I lay it on my soare no apparrell will stand me in steede further then I put it on no treasure no not all the gold in India can make me rich further then I get my selfe possessed of it Thus it is in Christ the bread of life the medicine wedding garment the pearle of the Gospell we cannot haue benefit of him further then we get to bee vnited with him Now there are three bonds in the body mystical whereof Christ is the head and we members The first is from Christ to vs that is the bond of his Spirit The second runneth from vs to Christ and that is our faith primarily and consequently our whole heart and other affections The third bond runneth from each member to other that is Loue. Obiect Obiect But are wee not knit to God and Christ by loue Answ Answ Not first of all by loue neither to God nor Christ Wee cannot loue God or Christ further then we see that they are good vnto vs our loue presupposeth apprehension of Gods loue wee cannot see that God is good to vs further then by beleeuing the word of promise in which he offereth grace to vs. A Traytor condemned cannot in this estate cleaue to the King by loue as a mercifull Sauiour of him but first he must know and bee perswaded that the King will shew him grace before hee can vnite himselfe with the King by loue as one whom he hath found alway good and gracious vnto him Againe if you offer mee and by promise assure me of any kindnesse I must first know what you say to mee and perswade my selfe you meane as you speake before I can loue you as my kinde friend thus before wee can loue God as gracious to vs who are by nature children of his wrath wee must by faith apprehend his loue toward vs and before we can loue Christ we must by faith vnite our selues with that grace of his which he maketh knowne in the word Looke then as our bodily members by nerues and snewes are knit with the head so our faith is that prime and principall ligature by which we are coupled to Christ And therefore it is that first thing whereby wee come to haue benefit by Christ and fellowshippe in that iustification and life which come through him wherefore let vs labour by faith to get our selues made one with Christ If a thing bee neuer so good what is that to vs till we get some of it we are not the nearer so though Christ be of neuer such value if wee let him hang in the aire prouide not that he dwell in our hearts by faith we shall be no whit the better for him 2. Marke in this answer that it is onely Faith whereby wee obtaine righteousnesse vnto saluation For this grace maketh only that first apprehension of CHRIST through whom apprehended we are iustified and saued Though a man hath many members in his body yet hee hath but one by which hee vseth to receiue any thing viz. the hand and so though our soules haue many graces bestowed on them yet haue they but one hand of Faith wherewith to receiue Christ and his benefits vnto saluation But when we say that only Faith doth saue vs we meane not that faith which is alone without all other graces of loue doth saue vs but that faith though it hath the company of other vertues yet it alone worketh in laying hold on Christ to forgiuenesse of sinne and life eternall euen as when wee say the eye alone seeth wee doe not meane that the eye is alone in the head without the company of other senses but that the eye though ioyned with hearing smelling c. yet it
doubt then whether they haue beleeued we may aswell doubt whether there bee fire when wee see a smoake But if we haue knowen no sorrow for sinne then is our faith such an one as will not profit vs to saluation No sorrow I say for as children know all some pain in birth but some none neither then nor after in comparison of others so Gods children neither in their first conuersion nor after haue all the same measure of sorrow though none escape without knowing this sorrow in some degree QVEST. IV. 4 Q. WHat is Repentance A. Such a change of the heart as bringeth foorth a reformed life Matt. 38. Rom. 12.2 Esay 1.16 In this answer two things must be marked 1 That Repentance Obser 1 is a chang of the heart The heart is put for the soule faculties therof the iudgement will and affections For the presence of the spirit whether good or euill is most displayed in that which it doth worke in the heart the moouing to Obser 2 wit of affections 2 It is not euery change of the heart but such an one as hath euer following it a change Matt. 3.8 both of inward constitution and outward conuersation Isa 58.5 Repentance is not the hanging of the head like a bull-rush or composing the outward man tipping the tongue only but it is an alteration of the whole soule and inward man Ioel 2.15 Rent your hearts saith Ioel Plow vp the fallowes of your hearts saith Ieremy Look as it is with a traueller Ier. 4.3 who hath now a long time gone forth of his way when once he commeth to find it his iudgement doth disallow the way he went in which sometime hee thought the onely true way his will doth turne from it his affections likewise are much changed he greeueth is full of indignation to thinke hee should be so wide he is angry with those who did mislead him in it Thus it is with vs from the time God openeth our eyes to see how we walked astray in those wayes which wee thought good enough though the issues of them would haue beene death Hence it is that the Hebrewes call Repentance by a word which signifieth Turning For indeede Repentance is such an act wherein the soule doth turne about looking quite another way from that wherein sometime it walked Further it is to be marked it is not onely a change of hart but such an one as hath going with it a change in constitution and conuersation For it cannot bee but when the heart is turned and conuerted vnto God the whole man will bee conuerted also but as the great wheele in a deuice being turned the lesser are together turned with it so it is heere the heart being that primâ—â—â— mobile that first moouer according to which all inferior instruments are also moued To open this further You must know that Repentance is not any meere externall change Secondly that it is not an hypocritall halfe change of the heart as Israel returned to God but not with her whole heart Thirdly that it is not a change such as was in Iudas which ended in desparation but such a change wherein the soule doth so turne from the sinne of it that God seeing sinne now become loathsome to it doth send his spirit into the heart both to sanctifie it inwardly and also to leade it into euery word â—nd good worke into all manner of holy conuersation This being the order of these benefits 1. The Spirit is sent vs from Christ to work faith in vs by which we rest on him and are vniâ—ed with him 2. We receiue upon this immediately iustiâ—â—cation from him 3. When â—ow Gods loue to vs being so wretched in our selues is apprehended wee come to feele working in vs this Spirit of repentance 4. The Spirit hauing now brought vs to dislike of our sin turne from it feele it a burthen doth inwardly sanctifie vs killing sinne and quickening vs with that life of grace which inableth the soule to supernaturall operation Fiftly Hauing giuen vs who are Christs these new abilities it is likewise with vs to lead vs in the exercise of them Rom. 8.14 according to that Sâ— many as are lead by the Spirit of God the same are the sonnes of God not reguntur are gouerned but aguntur are acted and moued whence the conuersation commeth to bee altered from that iâ— was So that these threâ— changes must be distinguished First The change of the heart in this first conuersion Secondly The change of the heart in sanctification Thirdly The change of the outward conuersation The first being a worke of the Spirit preparatiue to the other For looke as Physiciâ—ns before they will giue the medicine which should bring vp tough corrupted humors restore naturall faculties and so bring a man to that soundnes of naturall actions which he formerly enioyed before this I say they will attenuate cut and concoct the matter making it fit to be educed euen thus our God he doth by his Spiâ—â—t cause Repentance and the change of it by which the hould of sinne commeâ— to be so loosened that tâ— soule is ready of it selfe 〈◊〉 labour the expulsion of 〈◊〉 before hee doth send 〈◊〉 grace of mortification aâ— quicknance and restore in 〈◊〉 the integrity of a spiritâ—â— conuersation Vse 1 Wherefore wee may sâ—â— that many are farre froâ— Repentance Some neueâ— haue any change of iudgement or affection touching their former waies but wâ—â— boast they are no Changlings count it leuitie vnbeseeming the staidnesse of wisedome to alter in iudgement or courses Some haue a change in them but it may be said of them as of some snakes they haue cast their coates but keepe their poyson Some desist from some â—nnes but yet haue no haâ—ed of them some by â—elues haue a brunt someâ—me of sorrow but it hath â—o roote in the heart and â—â—nisheth some like Iudas â—aue a strange turne in mind â—â—d yet are not turned against sinne as sinne is ofâ—â—nsiue to God For as hee â—hat feareth not to touch a coale for the fire in it doth â—ot properly feare the coale for he will take the coale in his hand but the fire which burneth so he that is greeued disallowing a sinne as being notoriously foule or as it is followed with vengeance is not properly greeued at the sinne but at the punishment with which it is attended Vse 2 Let vs labour also to finâ— a change as we would assâ—â—â— our selues of true Repentance If we can say sometime I haue loued such vanities and sinnefull courses and would iustifie them but now I dislike and haâ— them sometime my ioy was in such companion as were brethren in iniquity but now I delight not in them this is a good signe of a penitent heart alasse iâ— men see and are sorrowfull that they haue beene out of their waies will they nay can they go on in them a before No more can we repent that wee haue gone amisse
come in it to the perfect stature which doth belong to vs thus hauing receiued the beginning of a diuine nature we must seeke the increase of it in vs. Our life is likened to a race now a race is but moderate in the beginning for hot at hand doth not alway speede best but the further we go the faster the neerer the goale our pace is most feruent so should all the course of our life bee a progresse to perfection Perfection in regard of sinne to be purged out in regard of grace to bee increased and strengthened in regard of our actions and operations For euen the things wee doe we must labour to doe them more fully we see in recouering health how wee are affected Somewhat better will not content a man though he can sit vp yet he dare not go foorth of his chamber when he dares go within the house into other roomes then oh if he could feele his stomacke if he go abroad and feele but faintnes oh if he could but walke in his accustomed strength thus we should be affected in receiuing spiritual strength from this sicknesse of sinne till we feele our selues inlarged to walke constantly and cheerefully before the Lord we should neuer bee at rest But alasse many of vs stand dwarfes in religion wee are affected like as young Schollers are to learning in seeking grace wee care not how little we haue but if we will not bee dead moles which grow a pace for a while and giue ouer quickly but liuing birthes in the wombe of the Church expecting to bee brought foorth in that kingdome of glory then let vs haue care a 2 Pet. 3.18 to grow in grace and the knowledge of our Lord Iesus Christ Such as are no wiser at fiftie then they are at fifteene oh how we censure it in them Let not the same thing ouertake vs in the matters of God we had the more neede to striue it is no easie thing to out-wrastle a sicknesse beside the nature of sicknesse doth make men indisposed to resist it so doe our sinnes presse vs downe that without good resolution we shal not be able to deale against them What might we come to in Christ if wee would striue but oh a handfull with ease better keepe where we are with quiet we thinke then to make our condition by still dealing with our selues too too restlesse but where wee cease to go forward wee beginne to go backeward QVEST. X. 10. Q. HOw must we striue A. By a diligent vse of the meanes which GOD hath appointed for our increase in Faith and Repentance 1 Pet. 2.2 1 Thess 5.19.20 We haue neede to striue that grace may get vp and grow in vs. Hee who will haue a plant thriue in a ground dry barren and vnkindly for it must striue much because his soile will not doe further then it is forced so he that will make fire burne in greene moist wood must follow it with blowing thus to get Gods grace thriue in our natures which are as apt to the weedes of vice as auerse from euery true vertue hee must striue with them and offer violence to them But because if our striuing be not in a right course it will not be profitable therefore wee must not onely know that we are to striue but the order also in which we are to striue Now 3. things are in the answere First By vsing meanes Secondly vsing them diligently Thirdly the meanes are described which are thus to be vsed viz. Such meanes as God hath appointed to that end There is no endeauour to attaine any end further then it causeth an vse of meanes conducing thereto as there is no true desire and will to be rich where a man doth not vse some courses whereby he may gaine and lay vp and in time grow to a full state So there is no true willing or endeauouring to be rich in faith or grace further then there is an vse of those meanes which both worke it and increase it in vs. Looke as the first breeding and feeding vp this naturall man requireth vse of means so it is with the spirituall man there must be meanes vsed to bring him to being and continue him in being Wherefore such as care Vse 1 not for meanes may be wishers and woulders like Balaam but they haue no true will of obtaining grace and saluation He hath no mind to go to a place who wil not rise to stirre a foote thither when it is free for him if he would 2. Note that meanes must not onely be vsed but diligently a 2 Pet. 1.10 Giue diligence to make your calling and election sure b Heb. 6.12 Be not slothfull but striue through faith and patience to inherit the promises Hee who doth row against the streame must ply his oare or hee will go downe the streame so it is here we go against the stream of corrupt nature so farre as we go in grace Now this diligent vse standeth in vsing all the meanes priuate and publique If a Physician bidde one take three seuerall things he will not thinke it well to take one no more when God prescribeth hearing praying receiuing the Sacrament is it enough for vs to thinke it well if we do vse some one neglecting others As nature hath made nothing in vaine nor any thing for all purposes but one thing to one principall end so God hath ordained vs none of all the meanes for our soules in vaine and hee hath not made one of them sufficient to all vses but one to one purpose a second to another the ioynt number of them sufficient for our full and prosperous growth Wherefore as wee use not onely meate but drinke and exercise as wee haue care of our sleeping waking and passions that they may be ordered so as maketh for our health and thus vse the whole multiâ—ude of helps for our bodily health so must we for our soules also 2. The second point of diligence is wee must vse them with assiduity and conâ—â—ncie as occasions are ofâ—â—red For as our body neuer standeth long in a state but after one sustenance taken there is a present decay growing on vs of bloud and Spirits that within few houres we must vse meanes againe thus in our Spirits refreshed there is a decay not of the substance of grace but of the feruor alacritie strength wee feele which doth necessarily call vs to renue vse of meanes Againe though the word be immortall seed and therefore abideth which corporall food is not yet in this it is like to corporall food that looke as bodily food doth not put to the body all that substantiall strength and latitude which belongeth to it so the food of the word doth not at one time augment the soule with all length and depth of knowledge faith loue hope justice temperance which it is to bee brought vnto In which regard Soules hauing grace haue neede to go ouer with the vse of meanes as well as